How Plot Structure Helps with John 4

I led a Bible study this week on John 4. Not only the woman at the well (John 4:1-42), but the entire chapter. And I once dared to call plot structure the most import tool for observing the structure of a narrative. So I decided to put my money where my mouth was, and invest my limited mental energy in exploring the plot structure of this chapter.

The results got me farther down the road than any other tool I tried. Not only was this tool the most important one for observing the structure. It ended up also being the most important tool for helping me to interpret the narrative and determine the author’s main point.

Let me show you how it worked.

Stuck in the Details

Without handrails, John 4 is the sort of narrative that makes Bible students feel like they’re swimming in details. And great is the temptation for premature application. There is much in this chapter to provoke, stimulate, and inspire. All you have to do is pick your favorite from among the proffered topics and you’re free to camp there as long as you like.

We could focus on the satisfaction Jesus promises with living water (John 4:13-14). We could focus on sexual morality (John 4:17-18) or Jesus’ omniscience (John 4:16, 19). We could focus on true worship (John 4:21-24). We could focus on evangelism (John 4:28-29, 39-40). We could focus on spiritual dullness or failure to evangelize (John 4:35-38). We could focus on Jesus’ obedience to his Father (John 4:34). We could focus on Jesus’ experience of rejection (John 4:44-45) or his power to heal at a distance (John 4:50-53). We could focus on the nature of belief (John 4:39-42, 48, 50, 53) or the authority of Messiah (John 4:25-26).

So many goodies. So much raw material for theological exploration. And all of it would be true, biblical, practical, and engaging.

But why did John include all these things? What was his main idea?

Getting Unstuck

The best way to see how all these goodies fit together is to analyze the text according to its plot structure.

• The first conflict is introduced in John 4:7-9. It must have been important to John that his readers understand the conflict, because he chooses to pop us on the nose with two parenthetical statements (the disciples were gone, and Jews don’t deal with Samaritans). Perhaps without the explanation, the nature of the conflict would have been subtle enough that his audience might have missed it. In short, the conflict, as John introduces it, is Jesus vs. cultural expectations of identity. Jesus does what nobody would have expected him to do: Speak to this woman, alone.
• If that is the conflict, this suggests that John 4:1-6 is simply the setting to paint the picture for us. Jesus wishes to escape the Pharisees, who might compel a competition between him and John. And he “had to” pass through Samaria to get away.
• So where is the reversal? Where are the cultural expectations of identity flipped around? John 4:26: “I who speak to you am he.” Here is the first climax.
• Therefore, we can consider the intervening verses (John 4:10-25) as part of the rising action intended to heighten the tension and build toward climax.
  • These verses are not unimportant. There is deep and significant teaching here. But, according to the way John has chosen to tell his story, this material is subordinate to the climax of verse 26.
  • In John 4:10-15, Jesus has asked her for a drink, but he clarifies that, really, she should have asked him for a drink.
  • In John 4:16, the conflict expands. Now Jesus is taking on not only the cultural expectations of his identity but also this woman’s worship. He shines light to expose her evil deeds (John 3:20-21), likely to see whether she’ll come out or withdraw further into cover of darkness.
  • In John 4:17-25, the action rises as they now discuss true and false worship. Again, this material is valuable; I don’t think it’s unimportant. But for John, it’s part of a narrative device intended to heighten the tension and build to climax. We must keep in mind what he’s building toward: Who is Jesus, with respect to what his culture expects of him?
• After the climax in John 4:26, the situation resolves into a new setting (John 4:27-30), a new state of affairs: One where Jesus’ own disciples marvel at his behavior (again, completely in conflict with their cultural expectations), and the woman testifies to Jesus’ new-found (to her) identity.

So John 4:1-30 gives us one full cycle of plot structure, with a sense of resolution and a new state of affairs. I’ll abbreviate my commentary on the remaining two cycles.

Second plot arc (John 4:27-42):

• John 4:27-30: setting, described above.
• John 4:31-32: next conflict introduced. Jesus vs. disciples’ perception of the world.
• John 4:33-37: rising action. Q&A. Jesus takes their eyes off physical food to the spiritual reality of harvest.
• John 4:38: climax. Disciples’ mistaken perception reversed as they enter into another’s labor (as they now reap that for which they did not labor).
• John 4:39-42: new setting. Samaritans believe that Jesus is savior of the world; they ask him to stay.

Third plot arc (John 4:39-54):

• John 4:39-42: setting, described above.
• John 4:43-46: more setting. John raises the question of response. We ought to expect, with Jesus, a poor response to him from his own people (cf. John 1:11, 4:44).
• John 4:47-48: next conflict introduced. On the surface, we might think the conflict is Jesus vs. illness. But with Jesus’ first response (John 4:48) John highlights a different conflict instead: Jesus vs. unbelief (defined as trusting more in signs than in the savior). The surface conflict with illness is merely the literary mechanism for presenting the true conflict with unbelief.
• John 4:49-50a: rising action, where the Roman official requests Jesus’ presence but receives his word of promise instead.
• John 4:50b: climax. The official believes Jesus’ word, even without a visible sign. He goes on his way without Jesus’ company.
• John 4:51-53a: resolution. The official gets proof of his son’s healing, to confirm the word of promise from Jesus.
• John 4:53b-54: new setting. Belief spreads in Roman official’s household.

Implications

Let me close with a few principles for mapping plot structure:

• Because the categories and lines can seem fuzzy in any given story, I find it most helpful to identify first the conflict and climax. The conflict is the point at which the narrative introduces tension. The climax is the point at which that tension is fixed or reversed. Those two points are typically the clearest elements of the plot.
• Then the material in between the introduction of the conflict and the climax falls into place as rising action, serving to expand on or intensify the tension produced by the conflict.
• Almost everything that comes before the conflict is simply setting. The details matter for the sake of the story, but they will likely not be as crucial to the text’s theology or application.
• And the payout for interpretation comes when we focus our attention on the climax and resolution to determine the author’s main point.

In John 4, we see three arcs with climaxes:

• The first arc climaxes (John 4:26) with the immoral Samaritan woman hearing and, in the resolution, trusting in Jesus’ identity as Messiah.
• The second arc climaxes (John 4:38) with the disciples entering into Jesus’ labor, to reap the harvest with him.
• The third arc climaxes (John 4:50b) with the powerful Roman official trusting Jesus’ word of promise, without any visible sign.

How does this help with discovering John’s main point? The religious insiders need help to perceive God’s salvation extending to religious outsiders. This Jesus is not only King of the Jews. He is the Savior of the world (John 4:42), rejected by his own but believed on in the world. Not even Nicodemus the Pharisee is described as believing just yet (John 3); but any outsider of any race or status who trusts Jesus’ identity and word of promise can become his child. This chapter illustrates, with flamboyant color, the truth that God so loved the world (John 3:16-17).

This main point fits perfectly with the flow of thought in this section of the gospel:

• In John 2, the messianic kingdom has arrived!
• In John 3, we see how to enter the kingdom.
• In John 4, we see who enters the kingdom.

I find it is well worth my time to simply draw a plot arc and use it to help me grasp biblical narratives. Perhaps it can be useful to you as well.